Attained By Unflinching Faith

Caitanya Caritamrta Madhya 20.137-138
New York, November 28, 1966

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Prabhupada:

na sadhayati mam yogah
na sankhyam dharma uddhava
na svadhyayas tapas tyagah
yatha bhaktir mamorjita

So Lord Caitanya explained to the poverty-stricken man that simile. The astrologer is foretelling about the poverty-stricken man that "You are a very rich man's son. Your father has got so much wealth, but you do not know. Therefore you are suffering." To be poor man in this world, material world, is a curse for ordinary, general people. Those who are spiritually enriched, they have nothing to do with this poverty or richness of this material world. But those who are under the concept of material life, poverty is a curse for them. So living entities, they are not meant for being poverty-stricken because they are part and parcel of the Supreme Lord, the supreme proprietor. Therefore he has, by his birthright, to enjoy the God's property. That is the law. But under spell of illusion, we have forgotten our relationship with the supreme father; therefore we are suffering. This is the diagnosis. Now we have to find out how to go home, back to go, back to home, back to Godhead. That should be the mission of human life. Never mind under what circumstances and why we are in contact with this material world, but we should come to this point by the instruction of the astrologer-like Vedic literatures. Just like the astrologer is giving hint to the poor man, similarly, the Vedic literature is also giving us hint, astrological instructions, that we can become the richest by reviving our lost relationship with our father.

So that process of reviving... There are different paths, different rituals. So Lord Caitanya says that no other method... Not only... Not Caitanya, but the Vedic literature says. So He is quoting one evidence from Srimad-Bhagavatam: na sadhayati mam yogah. The Lord says that "The yoga process cannot achieve success in reaching Me." Na sankhyam. Sankhyam means philosophical speculation. "That also cannot reach Me." Na dharma. Dharma means religious principles. Uddhava: "O My dear Uddhava." This is an instruction just like Lord Krsna gave instruction to Arjuna in the Bhagavad-gita; similarly, He gave instruction to one of His cousin-brothers whose name was Uddhava. And that is stated in the Srimad-Bhagavatam. So in course of that instruction He says, "My dear Uddhava, yoga cannot achieve Me, neither sankhya." Yoga means, real yoga means "connect, plus." Real yoga means "plus," "addition," just like in mathematics we have got addition and subtraction. So at the present moment we are in subtraction -- God minus myself. I have no sense of God; therefore I am in minus condition. So yoga means God plus I. That is the real meaning of yoga. So long I was God-minus, now God-plus. But you must always remember. In the spiritual, absolute sense, God plus me is also God, and God minus me is also God. When I am minus, that does not mean God has lost some of His capacity. No. He is full. And when I am plus, it does not mean that God has increased in some capacity. No. The very good example is given, apuryamanam acala-pratistha. Just like the ocean, Atlantic Ocean. In the... During summer season, rainy season, millions of tons water is evaporated by the sun to make, to create cloud, but if you see the Atlantic Ocean, it is the same. Similarly, after rainy season, millions of tons of water are poured into the ocean by overflow of rivers, but still, you see the ocean is the same. In the material world, if you can find out such things that an ordinary ocean... I say "ordinary" because there are millions of oceans floating in the air. Therefore we should not be very much astonished to see the Atlantic Ocean. Within this space, even within this material space, you have got millions and trillions of ocean like Atlantic. Just like a drop of water or less than that, an atomic portion of water, they are floating in the air. So that is the potency of God.

So yoga... Yoga means God plus myself, plus myself. The system is: those who are too much engrossed with this bodily conception of life, for them, yoga system is very good because it is a practice to withdraw the senses from their engagement in the external world to the inside. Pratyahara. And yama, niyama, asana, pranayama, dhyana, dharana, pratyahara, samadhi -- there are eight different stages of yoga practice. The first practice is yama. Yama, niyama. Under regulative principle, one has to try, endeavor, to control the senses about eating, about sleeping, about working. These are called yama-niyama. Then there are different kinds of sitting postures. They are called asana. So yama-niyama means the first principle of yoga is to abstain from sex life. That is real yoga. Those who are indulging in sex life, intoxication, and so many nonsense things, they have no chance for any success in yoga. This is called yama-niyama. And then, after controlling, after sitting, then one has to sit nicely in a secluded place, in a sanctified place, and sit straight with your neck, head and body in one straight line. Then you have to see the tip of your nose without closing your eyes and not opening your eyes. If you open your eyes, then all this material manifestation will disturb you. And if you close your eyes, then you snap. (snores) I have seen. So many yogis are doing that, sleeping. (laughter) Yes. So these are the process. Then dhyana, then concentration of the mind. Then what is the purpose of concentrating the mind? Just to find out myself, where I am within this body, and then find out where is Lord. This is the perfection of yoga. Simply that I am doing all nonsense whole day and night, and I am attending yoga class, paying five dollars to the class, and I am thinking, "Oh, I am a great yogi" -- this is all nonsense. Yoga is not so easy thing. You see? So simply this... This is the simply exploitating, the so-called society. I tell frankly they are society of the cheater and the cheated. This is not the process of yoga.

So yoga process is very difficult at the present moment. Yoga... Because it is stated in the Vedic literature, that is an approved method. That's all right. But that method is very difficult in the modern age to perform. And what to speak of us, even five thousand years before, when the circumstances were more favorable and people were not so polluted and they were advanced in so many things, still, at that time a personality like Arjuna, he refused. When Krsna asked him that "You become a yogi like this," he said, "It is not possible for me. It is not possible for me." So this is an overendeavor, to practice yoga in this age, which was refused by a personality like Arjuna. So yoga is not at all possible. It was possible in the Satya-yuga, when every man was in the modes of goodness. Every man was highly elevated. The yoga process is meant for the highly elevated personalities, not for ordinary man. So even that yoga practice is done very nicely and perfectly, that cannot take you to the Supreme Lord. That is denied here. What to speak of this pseudo yoga process, even if you perform it rightly, even if you do it nicely, perfectly, still, you cannot reach God. That is denied here. Na sadhayati mam yogah na sankhya. Sankhya means just discriminate what is spirit and what is matter. That is called sankhya. Samyak khyapayate.

So by philosophical speculation this process is... Now, what is that philosophical speculation? What is this material world? They are divided into twenty-four parts, this material world. What are those? Now, the first thing is that what we see, the five material elements, the earth, water, fire, air, ether. These are material elements. These are studied. Then finer than the ether is the mind, then finer than the mind is the intelligence, and finer than the intelligence... Mana, buddhi, ahankara. Ahankara  means ego, ego, false conception, that "I am this matter." These are eight elements. Then your senses, five working senses and five knowledge-acquiring senses... Just like our eyes, ears, tongue, hand -- all these five senses, they are acquiring knowledge. And five senses just like hands, legs, and evacuating hole, genital -- these are five senses by which we are enjoying or suffering. And the five objects of senses. What is that? Form, rupa; rasa, taste; smell; and... Rupa; rasa; gandha; sabda, sound; sparsa, touch. So these five. So five plus eleven, and mind. Five plus eleven equal to sixteen, and these eight elements, twenty-four. The whole material world is analyzed into twenty-four parts. That analytical study is called sankhya. Samyak khyapayati iti sankhya: complete, full analysis of this, whatever we are experiencing. And above that, that spirit soul, above that. Because these twenty-four elements, they are combination. Whatever we are thinking, whatever we seeing in this material world, they are combination of these twenty-four elements. And above that, there is the soul. And above that, there is God.

So Sankhyites, those who are simply analyzing this material world, they cannot find out what is soul. Sankhya means the material scientist, one may, you may call. Just like material scientists, they are simply studying these material objects. They have no information above that. They have no information. Now I am talking with you, so they cannot explain what is that thing which is talking. They cannot analyze this body. Medical doctor, after dissecting this body, they cannot find out what is the spiritual force, what is working. That they cannot. So because they cannot find out even the particles of the Supreme Lord -- we living entities, we are all particles of the Supreme Lord -- so if they cannot find out the particle, what there is chance to find out God? So they cannot also find out God. Neither this yogi, they cannot find out the Supreme Lord, neither these materialists who are simply analyzing these material elements, they cannot. Na sankhya.

Dharma. Dharma means rituals. Everyone has got some faith, and faith means... Just like Hindus are going to the church, er, in temple, and the Christians are going to the church, or Muslims, they are going to the mosque, they..., with idea that "Here is God." That is, of course, beginning. It is nice. But because they are trapped in simply the rituals, they have no other, further knowledge, so that also cannot help to reach because they are trapped. Every religious faith, because the fai... Of course, that conviction must be there. But they do not try to make any further advance. They think that "Here it is ended. Everything is ended here." Therefore they cannot make any progress. (aside:) Please sit down. Don't... So they cannot also. Then svadhyaya. Svadhyaya  means study, study of these Vedic literatures. Without any guidance, if you... Just like so many ladies and gentlemen, they purchase books from the market. They have heard that Bhagavad-gita is very nice book. So svadhyaya. Svadhyaya means studying the scriptures. Studying the Vedic literatures, that is called svadhyaya. Svadhyaya. And tapah. Tapah means penance. Somebody is fasting. Somebody is in the solitary place in the jungle. They are meditating. So many, there are process of penances and austerities. And tyaga, and renunciation. Just like sannyasi, renounced order of life. So (the) Lord says, "All these processes -- the yoga process, the sankhya process, the ritualistic process, or studying the Vedas or undergoing severe type of penance and austerities -- all these processes, combined together or individually, they are not suitable for achieving Me. They are not."

So practically every process is condemned herewith by the Supreme Lord, condemned in this sense, that they can approach to a certain degree, certain extent, towards the final goal. But that process will never be able to achieve to the final goal unless this devotional process is added there. Plus, this must be, the devotion, this Krsna consciousness, because ultimate end is Krsna, the Supreme Lord. As we have several times discussed that verse from the Bhagavad-gita, bahunam janmanam ante jnanavan mam prapadyante: [Bg. 7.19] "After many, many births, those who are actually intellectual, they come to Me and surrender to God, that 'Here is...' Vasudevah sarvam iti: [Bg. 7.19] 'God is everything.' Then he surrenders." So one has to come. Maybe you go by the yoga process, maybe you go by the philosophical process, maybe you go by the ritualistic process, maybe that you go by penances and by study. But unless you reach to this point of Krsna consciousness, your attempt..., not failure, but there are different degrees. So people are satisfied with that different degrees only. They... Hardly they try to reach the final goal. But if anyone wants to reach the final goal, then he has to take this process of Krsna consciousness, bhaktir mamorjita. That process alone can take you to the Supreme Lord.

So those who are intelligent, they take this simple process. Now, especially in this age, even you cannot perform any other process. You cannot perform perfectly yoga, you cannot perform the religious rituals, neither you can study. The circumstances are so unfavorable that these processes are not possible in this age. Therefore Lord Caitanya, by His causeless mercy, He has given us this process:

harer nama harer nama harer nama iva kevalam
kalau nasty eva nasty eva nasty eva gatir anyatha
 [Cc. Adi 17.21]

"In this age of Kali," harer nama, "simply by chanting the holy name," harer nama, "simply by chanting the holy name," harer nama, again, thrice, "simply by chanting the holy name of Krsna..." Harer nama harer nama harer nama iva kevalam.  You should always do this. Kalau: "In this age"; nasty eva, "there is no other alternative," nasty eva, "there is no other alternative," nasty eva, "there is no other alternative." Three times again, nasty eva nasty eva nasty eva gatir anyatha: "There is no other process." So these are stressed by the Vedic literatures. This verse is quoted from Brhad-Naradiya Purana. Out of eighteen Puranas, this Brhad-Naradiya Purana is also... So this is recommended. So Lord Caitanya's recommendation also is corroborating. He is not recommending this process by manufacturing Himself, but He is quoting from the authorized scripture and authorized sources so that people can accept it. So we should accept this process --

harer nama harer nama harer nama iva kevalam
kalau nasty eva nasty eva nasty eva gatir anyatha
 [Cc. Adi 17.21]

 -- and practically see that this is the only process of swiftly realizing the supreme truth, Absolute Truth. So we should follow Krsna consciousness very seriously and sincerely.

Thank you very much. (end)

 

>>> Ref. VedaBase => Sri Caitanya-caritamrta, Madhya-lila 20.137 -- New York, November 28, 1966

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Krishna's Criminal Department

Krishna's Criminal Department

Srimad-Bhagavatam 5.6.06
Vrndavana, November 28, 1976

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Pradyumna: "Lord Rsabhadeva was the head of all kings and emperors within this universe, but assuming the dress and language of an avadhuta, He acted as if dull and materially bound. Consequently, no one could observe His divine opulence. He adopted this behavior just to teach yogis how to give up the body. Nonetheless, He maintained His original position as a plenary expansion of Lord Vasudeva, Krsna. Remaining always in that state, He gave up His pastimes as Lord Rsabhadeva within the material world. If, following in the footsteps of Lord Rsabhadeva, one can give up his subtle body, there is no chance that one will accept a material body again."

Prabhupada:

Athaivam akhila-loka-pala-lalamo 'pi vilaksanair jadavad avadhuta-vesa.

 [SB 5.6.6]

So this is also opulence of Krsna. Jadavad avadhuta-vesa. Although He is the proprietor, sarva-loka-mahesvaram [Bg. 5.29], still, this is another opulence, how to become renounced. This is another opulence. It is as good as the other opulences. Aisvaryasya samagrasya. All the op..., means property, money, wealth -- these are aisvarya. And He says, Krsna, sarva-loka-mahesvaram. Not only in one planet but all the universes, all the planets within the universes, they are all the properties of Krsna. Sarva-loka-mahesvaram. Aisvaryasya samagrasya viryasya. Strength... What is that? Eh?

Indian man: Dharmasya hi... Jnana-vairagya...

Prabhupada: Ah. So yasasah sriyah jnana-vairagya. This is vairagya. Not that Krsna is simply enjoying sixteen thousand palaces, sixteen thousand queens, and millions of descendants, yadu-vamsa. This is another side, and this is another side, vairagya. Jnana-vairagya. Jnana. We can understand a little piece of His contribution of jnana, Bhagavad-gita. That is a little piece of His stock of knowledge. Five thousand years He spoke, and still it is being continued, not only in India, but also all over the world. This is jnana. So anyway -- strength. When He was seven years old, Krsna, He lifted the Govardhana Hill. Jnana-vairagya, everything complete. That is God. Nothing less. Not that, that "I am rich man, but I cannot lie down on the street." Not that kind of vairagya. He is complete, completely different from a rich person. Akhila-loka-pala. He is the controller of the whole universe; still, you see His vairagya.

So Krsna consciousness means vairagya-vidya. Vairagya-vidya nija bhakti-yogam [Cc. Madhya 6.254]. Bhakti-yoga means vairagya-vidya. We should under... That is teaching by His personal behavior. Caitanya Mahaprabhu, He also taught us vairagya-vidya. He... When He was a grhastha, He was the most learned scholar in Navadvipa. When He was sixteen years old He defeated a very great learned scholar, Kesava Kasmiri. He was requested by Caitanya Mahaprabhu to make some stanzas praying the Ganges. So he immediately made one hundred slokas. And Caitanya Mahaprabhu, at that time sixteen years old, He was a student of grammar. So He pointed out on the sixty-fourth sloka so many defects. He was surprised that "This boy is a student of grammar, and He has picked up so many mistakes in my composition." One of the prominent mistake was bhavani-bharta. Bhavani-bharta. Bhavani means the wife of Bhava, Lord Siva. And He pointed out, "Who can be bharta, he, her, again?" So both of them were pandita, yes. And there were so many mistakes He pointed out. So that was His learning. He was known as Nimai Pandita. Of course, brahmanas were all called pandita. Still in India that is the practice. The brahmanas are addressed as "panditji" because brahmana cannot be murkha. That is possible. Then he's not a brahmana. He must be a scholar. At least he must know what is the ultimate goal of knowledge.

So in the Kali-yuga we do not expect everyone to be very great scholar. That is not possible. But if he knows what is the aim of education, what is the objective of education, then he is also scholar. Just like our Gaura-Kisora dasa Babaji Maharaja. He was illiterate. He could not sign his name even. But he became the spiritual master of the best scholar of his time, Bhaktisiddhanta Sarasvati. So it is not the education, ABCD. In Bengal we say anguam(?). No. What is the purport of education? The purport of education is spoken by Krsna Himself: vedais ca sarvair aham eva vedyam [Bg. 15.15]. If one understands Krsna and takes to the shelter of His lotus feet, he is also the biggest scholar.

yoginam api sarvesam
mad-gata antaratmana
sraddhavan bhajate...
sa me yuktatamo...
 [Bg. 6.47]

So therefore Caitanya Mahaprabhu has recommended, kalau nasty eva nasty eva nasty eva gatir anyatha. By His practical life, when Prakasananda Sarasvati criticized Him that "You are a sannyasi, and You do not read Vedanta and You simply chant and dance..." This was the question. So Caitanya Mahaprabhu replied that "My Guru Maharaja found Me a great fool. Therefore he advised Me that 'You have no jurisdiction in studying Vedas because you are not a scholar. You are not a very highly learned. You are a murkha.' " Guru more murkha dekhi karila sasana [Cc. Adi 7.71].

So who will read Vedanta at the present moment? There is no education. But if we follow the footsteps of Caitanya Mahaprabhu, that Vedanta philosophy is not for ordinary person, simply if we chant -- harer nama harer nama harer nama eva kevalam -- then you get the same result. What we get by studying Vedanta and Vedic literature, if we understand that krsnas tu bhagavan svayam [SB 1.3.28], and we sacrifice everything for achieving the mercy of Krsna, then our Vedanta study is complete. That is the instruction of Caitanya Mahaprabhu.

harer nama harer nama harer nama eva kevalam
kalau nasty eva nasty eva nasty eva gatir anyatha
 [Cc. Adi 17.21]

And pratically we see in our Krsna consciousness movement. All you are young Westerners. You never study Vedanta, but you can surprise many so-called Vedantists how to understand Krsna. How it has become possible? Simply by your firm faith in your spiritual master and Krsna and chanting Hare Krsna. That's all. Yasya deve para bhaktir yatha deve tatha gurau [SU 6.23]. This is the Vedic process. If we have got firm faith in guru and firm faith in Krsna -- guru-krsna-krpaya paya bhakti-lata-bija [Cc. Madhya 19.151] -- then you get the seedling of bhakti-lata. Some way or other, we have to come to this bhakti-lata, increasing or nourishing the bhakti creeper. That will be effective.

So those who are jnanis, very learned scholar, they cannot understand Krsna. Vedesu durlabham. It is not by academic education one can understand Krsna. Yatatam api siddhanam kascid vetti mam tattvatah [Bg. 7.3]. So many mistakes they commit. They say it is kalpana(?), so many things. But here Krsna as Caitanya Mahaprabhu, Krsna as Rsabhadeva, Krsna as Krsna Himself, They are teaching us how to become pure devotee, because sva kalevaram jihasur atmanah. Before leaving your, this body, you must be self-realized. That is the aim of life. Bahunam janmanam ante [Bg. 7.19]. We have got this life, human form of life, and how to utilize this human form of life? How to achieve the vairagya-vidya? This is vairagya-vidya, no more interest in material things. That is vairagya-vidya. Even to the body. That is... Rsabhadeva is teaching us. This is vairagya-vidya. Bhakti-yoga means vairagya. Caitanya Mahaprabhu also has spoken the same thing, niskincanasya bhagavad bhajanonmukhasya. Niskincanasya. If you actually want to become a pure devotee, then you have to make this material way of life completely zero. Anyabhilasita-sunyam [Brs. 1.1.11]. Then it will be possible. If you have still a pinch of attraction for material life, then it will be stopped, your promotion to the other, spiritual world. Simply attachment to Krsna, that will make you advanced. Janma karma ca me divyam yo janati tattvatah, tyaktva deham [Bg. 4.9]. He can, after giving up this body... Mam eti. He does not accept any more the material body. He is immediately promoted to the spiritual world and Goloka Vrndavana, Vaikuntha. There are many millions of Vaikuntha planets in the spiritual world.

So if we become vairagi... Vairagi means no attachment for this material world. How to become completely free from all our attachment of this material world, that is being exemplified by Rsabhadeva. He doesn't take care even of the body. Although He is Vaikuntha-purusa... How comfortably He lives in Vaikuntha-loka. Laksmi-sahasra-sata-sambhrama-sevyamanam [Bs. 5.29]. We are expecting, "One woman or wife will look after my comforts," but there Krsna is taken care of by hundreds and thousands of women. And who are they? Laksmi. They're all goddess of fortune, not ordinary women. Laksmi has two features: maya and the goddess of fortune, the same Laksmi according to position. Just like a government has got two departments: criminal department and civil department. So the government is the same, but there are two departments. This maya is criminal department, and Vaikuntha is civil department. Vaikuntha means there is no anxiety, and maya means always anxiety. Sada samudvigna-dhiyam asad grahat [SB 7.5.5]. Because we accepted the jurisdiction of maya, they are asad-grahat. Asato ma sad gamah. Therefore the Vedic instruction is, "Don't remain in this asat." Om tat sat. "Go to the real life." Jyotir gama. "Don't remain in the darkness." This is Vedic instruction.

So anyone who has accepted this material world as very comfortable... It is not comfortable; it is simply suffering. Krsna says, duhkhalayam asasvatam [Bg. 8.15]. And still, if we want to be happy in this material world, bahir-artha-maninah. These fools, they are trying to be happy within this material world. Material means external energy. Bahir-artha-maninah. Na te viduh svartha gatim hi visnum durasaya [SB 7.5.31]. This is durasaya, the hope which will never be fulfilled. But this we do not... Maya-sukhaya bharam udvahato vimudhan [SB 7.9.43]. So unless there is vairagya, there is no question of happiness. But we cannot attain vairagya immediately; therefore the vidhi-marga, vidhi-marga-bhakti, to rise early in the morning, to attend mangala arati, to offer Deity flowers, fruits, and in this way we shall be engaged twenty-four hours. Then vairagya-vidya will gradually develop. Anarthopasamam saksad bhakti-yogam adhoksaje [SB 1.7.6]. Then the anartha... This material life is simply anartha, has no meaning, because we are creating another life. Without any spiritual knowledge, if we simply give ourself to the action and reaction of material nature, then we are making progress on the path of mrtyu-samsara vartmani [Bg. 9.3]. And if we attain Krsna, then mam upetya kaunteya duhkhalayam asasvatam, napnuvanti [Bg. 8.15]. The two ways.

 

So our request is that you have taken to this vairagya-vidya. So vairagya-vidya, we do not say that you starve, don't eat anything, don't sleep at all. No. It should be regulated. Anasaktasya visayan yathartham upayunjatah. Don't be attached to eating, sleeping. That is not good. But you must eat, you must sleep as little as possible, and try to conquer over it. My mind dictating, "Sleep seventeen hours." No. That is tapasya. Tapasa brahmacaryena [SB 6.1.13]. Why shall you sleep more than four hours or five hours, or utmost six hours? That's all, not more than that. That is vairagya-vidya. We have to learn it. That is devotional service. Vairagya-vidya nija-bhakti-yogam [Cc. Madhya 6.254]. He's teaching. Krsna Himself is teaching. Here you see. Rsabhadeva is Krsna. Vairagya-vidya. Caitanya Mahaprabhu, He taught vairagya-vidya. Tyaktva sudustyaja-surepsita-rajya-laksmim dharmistha arya-vacasa yad agad aranyam, maya-mrgam dayitayepsitam anvadhavad vande maha-purusa te caranaravindam [SB 11.5.34].

So opulence, even Caitanya Mahaprabhu... Krsna appeared in a ksatriya family, very opulent. Lord Ramacandra appeared in a ksatriya family, kingdom, opulence. He also accepted vairagya-vidya. Father requested, "My dear son, Your mother likes that You should go to the forest." Immediately accept, "Yes." This sloka is applicable to Lord Ramacandra. Tyaktva sudustyaja-surepsita-rajya-laksmim [SB 11.5.34]. He was going to be coronated next day king, but immediately, by the order of His father, He left everything. Vairagya... Tyaktva sudustyaja-surepsita-raj... Is there any instance throughout the history of the whole world that a prince was going to be king tomorrow and on the order of father he left everything? This is vairagya-vidya. This is called vairagya-vidya. Tyaktva sudustyaja-surepsita-rajya-laksmim dharmistha arya-vacasa yad agad aranyam [SB 11.5.34]. Arya-vacasa. Elderly person is called arya. Respectful person is called. Arya means one who is advanced. Arya does not mean meat-eaters, Aryan family. No. Aryan means one who is advanced in civilization, they are called Aryan, not these fool and rascals, Aryan. No. Arya-vacasa. By a superior person... His father, Maharaja Dasaratha, said -- immediately. Similarly, Caitanya Mahaprabhu also...

This sloka can be applicable to Caitanya Mahaprabhu's life. He also became a sannyasi, arya-vacasa. One brahmana cursed him. Caitanya Mahaprabhu, to receive some blessings from the brahmanas, when He was boy He was voluntarily trying to give some service to the brahmanas who were engaged in bathing in the Ganges. He'll clear the place because the brahmana, after taking bath in the Ganges, would sit down, would chant mantra. So He'll cleanse and He'll wash the cloth, and in... Voluntarily He was doing that, service. So one brahmana blessed Him, "My dear boy, You'll be very happy in your family life. You'll have good wife, very opulent position." And Caitanya Mahaprabhu was blocking the ears. The brahmana said, "What is this?" "No, this is not blessing, sir." "Oh, it is not blessing? Then You'll never be happy in Your family life." "Yes, this is the..." (laughter) "This is all right." So therefore He took sannyasa. Arya-vacasa yad agad aranyam. Similarly, Lord Ramacandra, arya-vacasa yad agad aranyam. These are the characteristic of the Personality of Godhead. Try to follow Them, not imitate, but follow them.

Thank you. (end)

 

>>> Ref. VedaBase => Srimad-Bhagavatam 5.6.6 -- Vrndavana, November 28, 1976

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© 2001 The Bhaktivedanta Book Trust International

Hog Civilization

Hog Civilization

Srimad-Bhagavatam 5.5.1
Delhi, November 28, 1975

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Prabhupada: What is that? Plain water bring.

sri-rsabha uvaca
nayam deho deha-bhajam nrloke
kastan kaman arhate vid-bhujam ye
tapo divyam putraka yena sattvam
suddhyed yasmad brahma-saukhyam tv anantam
 [SB 5.5.1]

This is Fifth Chapter of the Fifth Canto of Srimad-Bhagavatam. Srimad-Bhagavatam is the last contribution of Vyasadeva. Srimad-bhagavatam nigama-kalpa-taror galitam phalam idam [SB 1.1.3]. In the beginning, introduction of Srimad-Bhagavatam, Vyasadeva giving the information that this Srimad-Bhagavatam is the nigama-kalpa-taror galitam phalam idam. Nigama means Vedas. So he compared the Vedas as a tree where you can get many fruits. So this Srimad-Bhagavatam is described as nigama-kalpa-taror galitam phalam idam [SB 1.1.3]. Kalpa-taru means desire tree. Desire tree, you can get any kind of fruit from that tree. In the material world there are many different types of trees, fruits, and flowers, but you can get one type of fruit or one type of flower from a particular type of tree. But there is another tree. That is in the spiritual world. That is called desire tree. Whatever you want from that tree you can get. Kalpa-taru. The spiritual world, description of the spiritual world is there in the Brahma-samhita. Cintamani-prakara-sadmasu kalpa-vrksa [Bs. 5.29]. There the trees are kalpa-vrksa, or nigama-kalpa-taru. Kalpa-taru or kalpa-vrksa, the same thing.

So Vedas means knowledge. So from the Vedas you can get all kinds of knowledge, both material and spiritual. Therefore it is called Veda, knowledge. So in that tree of knowledge the ripened fruit is Srimad-Bhagavatam. Srimad-Bhagavatam is written by Vyasadeva after writing four Vedas and the eighteen Puranas, the 108 Upanisads, then Vedanta-sutra, and Mahabharata, in which Bhagavad-gita is set up. So after compiling all these Vedic literatures Vyasadeva was not satisfied. Then his spiritual master advised him to describe the activities of the Supreme Personality of Godhead. That is Srimad-Bhagavatam. Bhagavat. Bhagavan. The word Bhagavat and... Bhagavata is also in relationship with Bhagavat or Bhagavan. So every sloka of Srimad-Bhagavatam is full of spiritual information. If we take advantage of this great Vedic literature, then we become fully aware of Bhagavan and the devotees of Bhagavan. Therefore it is named Bhagavatam. But this Bhagavatam has to be studied from the very beginning and take the lessons from live bhagavata. There are two kinds of Bhagavatam -- one, this grantha bhagavatam, and the other is a person bhagavatam. Caitanya Mahaprabhu advised that if you want to understand Bhagavatam, then you must approach a person whose life is Bhagavatam. He said, bhagavata para-giya bhagavata sthane, that "If we learn, listen, Srimad-Bhagavatam from the person bhagavatam, then it is very easy to understand the spiritual knowledge given in the Srimad-Bhagavatam."

So here Rsabhadeva... Rsabhadeva was the father of Maharaja Bharata, under whose name this land is called Bharatavar\ sa. Bharatavarsa is derived from the name of Maharaja Bharata. So his father, Rsabhadeva, He is accepted as incarnation of Krsna. So He is giving instruction to His sons before retiring. In our Vedic culture there is compulsory retirement. There is compulsory retirement. That is Vedic civilization, varnasrama-dharma. What is going on... As we are going on in the name of Hindus, but Hindu is not mentioned in the Vedic literature. In the Vedic literature the principles or the institute followed by the inhabitants of Bharatavarsa is called varnasrama-dharma. That is real occupation.

varnasramacaravata
purusena parah puman
visnur aradhyate pumsam
nanyat tat-tosa-karanam
 [Cc. Madhya 8.58]

Whole Vedic civilization means: realize God. That is Vedic civilization. Visnur aradhyate. We are part and parcel of Visnu, or the Supreme Lord. As it is explained in the Bhagavad-gita, mamaivamso jiva-bhutah [Bg. 15.7]. Jiva-bhutah, these living entities, not only human being but everyone, sarva yonisu kaunteya [Bg. 14.4], in every form of life, the living entities are covered with the material dress. So Bhagavata-dharma, or spiritual life, can be understood when one has understood his identification, what he is. Therefore in the Bhagavad-gita the first lesson given by Krsna to Arjuna is to bring him to the spiritual platform. When Arjuna was lamenting on the body of his relatives on the other side, he was too much affected in the bodily conception of life: "How I shall fight with the other side? They are all my brothers, nephews, my teacher, my grandfather, and who has fought with such enemies in the history?" Everyone fights. There is fighting but not fighting with own men, even at the present moment, although there is sometimes civil war.

So Arjuna was too much affected by the bodily conception of life. That is the disease of this material world. We are thinking in terms of this body, but the sastra says that,

yasyatma-buddhih kunape tri-dhatuke
sva-dhih kalatradisu bhauma ijya-dhih
yat-tirtha-buddhih salile na karhicij
janesv abhijnesu sa eva go-kharah
 [SB 10.84.13]

The bodily conception of life is animal life. If I think that "I am this body. I am Indian," and you think that you are this body, you are American or Englishman -- in so many ways we are designated -- so, so long we think in these terms of knowledge, that "I am this body..." Yasyatma-buddhih kunape tri-dhatuke. This is a bag of three elements: kapha, pitta, vayu. Or if we don't understand kapha pitta vayu, we can understand that this body is made of flesh, bone, mucus. What you will find if we dissect this body? You'll find flesh, blood, bone, urine, stool, so many things, these material things. But if we think that "I am this body, a composition of blood, flesh, bone, and urine and stool," is that very good intelligence? No. Therefore sastra says, "Anyone who is thinking this body combination of these elements" -- combined together it is called tri-dhatuke-sa eva go-kharah [SB 10.84.13], "such person is no better than the cows and the asses." Because I am not combination of this blood, bone, flesh, and urine and stool. I am not this combination. Aham brahmasmi. I am spirit soul. This is really realization, knowledge.

So unless one comes to that platform, that "I am beyond this blood, flesh, bone, urine, stool..." Apareyam itas tu viddhi me prakrtim parah. That is explained in the Bhagavad-gita, that "These material elements -- earth, water, air, fire, sky, mind, intelligence, ego -- these are eight separated energy of the Supreme Lord." And the Lord says, apareyam: "These elements are inferior energy." Itas tu viddhi me prakrtim parah: "Beyond this, you try to understand, there is another nature, prakrti." What is that another nature? Jiva-bhuto maha-baho yayedam dharyate jagat: [Bg. 7.5] "That is jiva-bhutah." So mamaivamso jiva-bhutah: [Bg. 15.7] "These living entities," Krsna said, "they are My part and parcel." So we are now covered with these material energies although I am spiritual energy. This is our position. So this human form of life is a chance to understand that "I am not this body; I am spiritual energy," aham brahmasmi. This chance is given to the human form of life, not to the cats and dogs.

So the same principle is explained throughout all the Vedic literature in different way just to understand one's identity, that he is not this matter; he is spirit soul. And when he understands, then the next stage will be: "Then what is my duty?" Because at the present moment we are acting on the bodily concept of life, how this body shall be kept in comfort, how the bodily relationship -- wife, children, family, community, society, nation... They are all expanded bodily concept of life. So in any conception of this material world, if we live, then you are living like cats and dogs. You are not living as human being. Otherwise where is the difference? When we see on the street two dogs are fighting, one dog is thinking, "This neighborhood is my jurisdiction, and why you have come from other jurisdiction in this neighborhood?" The fighting with the bodily concept of life. Or he is thinking, "This neighborhood belongs to me. Why you have come from other neighborhood here?" I say sometimes to my student, "This is immigration department. One dog is barking on other dog, 'Why you have come here?' " It is dog conception of life.

The spiritual conception of life is that everything belongs to God. That is the fact. Isavasyam idam sarvam [Iso mantra 1]. Everything belongs to God; the land, water, sky. It is said, bhumir apo analo vayuh. This is expansion of the energy of God. So what is the use, claiming God's property as my property? That is mistaken. Yasyatma-buddhih kunape. This body is also God's property. Everything God's property because Krsna says, bhumir apo 'nalo vayuh kham mano buddhir eva ca [Bg. 7.4]. This microphone, what it is? It is made of some earthly metal, wood, but the material belongs to God. I may have taken advantage of taking this material and manufactured something. That does not mean it is mine. If a carpenter makes a good furniture and the wood is supplied by somebody else and the carpenter is paid his wages, when the nice furniture is made, to whom it will belong? To the carpenter or to the person who has supplied the ingredients? It is very commonsense question.

So actually nothing belongs to us. We also do not belong independently. We are not independent. Krsna says jiva-bhutah, or mamaivamso [Bg. 15.7]. We are part and parcel of Krsna. Just like this finger is part and parcel of my body, so the finger has no separate existence. If this finger is cut off from my hand and it has a separate existence, it will fall down on the street, and it has no value. Others are trampling down; still nobody cares for it, although it is the same finger but cut off from this body. But so long this small finger is attached to this body it has value. If there is some disease or pain, I can spend thousands of dollars for curing it. And when it is cut off from my body it has no value. Similarly, we being part and parcel of God, when we are forgetful or cut off It cannot be cut off, but still, when we forget God, then we have no value. The same example: When I ask my finger to come here and give me some itching sensation, then the finger is in normal condition. And if the finger cannot give me any service, that is useless. Similarly, we being part and parcel of God, our business is to give service to God. That is our normal condition. And if we do not give service to the Lord, if we keep separately, then we have no value.

This point is stressed here that nayam deho deha-bhajam nrloke kastan kaman arhate vid-bhujam ye [SB 5.5.1]. Rsabhadeva is advising to His sons, "My dear sons, this body specially," nayam deha nrloke, "in the human society, it is not to be spoiled." Nayam deho deha-bhajam..., kastan kaman: "It is not be spoiled engaging it uselessly, very hard labor for satisfaction of the senses. Because this kind of business is there, vid-bhujam." Vid-bhujam means the stool-eater, hogs. The hogs are stool-eater, and they are working very hard day and night, and the business is kastan kaman, to satisfy the senses, these two business: where to find out source of income, and eat anything without any discrimination. Just like the hog has no discrimination. It is prepared to eat even stool. So this kind of life, to work very hard and get foodstuff without any discrimination and then satisfy the senses without any discrimination of sex A hog, you will find, they have no discrimination of sex -- mother, sister, or anyone. You will find. These are the natural instruction. So therefore, the example is given here, "My dear sons, don't live like hogs, toiling whole day and night and eating stool and without any sex discrimination you go on satisfying your senses." This is the first attack to the human civilization, that simply work very, very hard and then satisfy your senses and you take it as civilization.

It is not civilization. If we think over these two lines, then we can find out that our modern civilization... It was formerly also the same, but not so extensively. At the present moment, in this age of Kali, the hog civilization is spread very widely. Therefore this instruction is very important. Nayam deho deha-bhajam nrloke kastan kaman arhate vid-bhujam ye [SB 5.5.1]. Human life means very peaceful life, without any trouble. That is Vedic civilization. These books written by Vyasadeva, he was writing these books, such exalted knowledge, in Hardwar, in a secluded place, very peacefully situated. And that knowledge was taken by the ksatriyas, and they were distributing. As it is said in the Bhagavad-gita, imam rajarsayo viduh [Bg. 4.2]. Vedic knowledge was first of all taken up by the ksatriyas. Brahmanas, they used to cultivate knowledge and they used to advise the ksatriyas, rulers, and they took it and they distributed to the general mass of people for the elevation of the spiritual platform. This is civilization. In the Bhagavad-gita it is said, catur-varnyam maya srstam guna-karma-vibhagasah [Bg. 4.13]. This is creation of God, catur-varnyam: brahmana, ksatriya, vaisya, sudra. This is called varna, and as spiritual cultivation, brahmacari, grhastha, vanaprastha, and sannyasa. So our civilization, Vedic civilization, means varnasrama-dharma, following the four principles of varnas and four principles of asrama. The ultimate goal is God realization. That is the human civilization. If there is no God realization, simply working hard day and night for sense gratification, it is accepted as hog civilization, dog civilization. That is stated here: nayam deho deha-bhajam nrloke kastan kaman arhate vid-bhujam ye [SB 5.5.1].

 

Then, if we give up this kind of civilization, then what is to be done? Tapo divyam putraka yena sattvam suddhyet. The next engagement is tapasya, tapo. Tapasya means austerity, penances, voluntarily acceptance of something, some means of activity which may not be very palatable. But still, we have to do that. Just like a patient, if he is forbidden by the physician not to certain type of foodstuff, it may be pain... Just like typhoid fever. The doctor advises, "Don't take any solid food." But if we... I am accustomed to take paratha. So in typhoid to take paratha means death. Similarly, we have to follow the sastric injunction. If we really want to come out this material bondage... Material bondage means this body. Our real problem is this body. That we do not know. Nunam pramattah kurute vikarma yad indriya-pritaya aprnoti [SB 5.5.4]. This will come, that "We have now become mad after sense gratification." Pramattah. Pramattah means prakrsta-rupena mattah. Mattah means mad. And when this affix is there, prefix is there, that pra, pra means prakrsta-rupena, sufficiently mad. So in this material world we have become sufficiently mad -- not only mad, but sufficiently mad. Nunam pramattah kurute vikarma [SB 5.5.4]. And we are engaged in activities which are forbidden. Forbidden. Just like we are drinking. This is forbidden. We are eating meat. This is forbidden. We are having illicit sex. This is forbidden. We are having gambling. This is forbidden. This is called vikarma. But because we have become mad, we are, whole human civilization is meant for these four things: illicit sex, meat-eating, and intoxication, and gambling.

So nunam pramattah kurute vikarma yad indriya-pritaya aprnoti [SB 5.5.4]. So we have become mad and we are engaged in these forbidden works. If we want to get out of these clutches of material bondage, then we must stop these forbidden activities, mad, the activities of a mad man. So if you go on like that, then we shall have to accept another material body. The problem is that we are suffering threefold miseries, every one of us. Maybe the degree different, but under being intoxicated, we do not take the sufferings as sufferings. That is another madness. But the sufferings are there. That is being pointed out by Krsna in the Bhagavad-gita: janma-mrtyu-jara-vyadhi-duhkha-dosanudarsanam [Bg. 13.9]. You may be very perfect by arranging your material civilization to enjoy life but, you will not be allowed to live. That we do not see. There is no insurance. I am making very nice arrangement for my future enjoyment, having good bank balance, nice skyscraper building and other things, but where is the guarantee that you shall live and enjoy? That we do not see. Therefore we are madmen. If you are arranging something utopian for happiness, and if you understand that "I shall die tomorrow," then immediately my enthusiasm will decline. "Now, who is going to take so much trouble? I am going to die tomorrow."

So tomorrow not, say hundred years after, you will have to die. You cannot escape this. Janma-mrtyu-jara-vyadhi-duhkha-dosanudarsanam. So therefore Krsna says that "You are very scientifically advanced. There is no doubt about it. But what about your death? Why you shall accept death? You are eternal." Na hanyate hanyamane sarire [Bg. 2.20]. "You do not die after the destruction of this body." Nityah sasvato 'yam na hanyate hanyamane sarire [Bg. 2.20]. These informations are there, but you are not considering that. We are going on to establish ourself very tightly in this material world, but Krsna says that you will not be allowed to live. These things are to be considered. Therefore they have been described as pramattah. Nunam pramattah kurute vikarma yad indriya-pritaya aprnoti [SB 5.5.4]. They are acting sinfully or they are committing so many sinful activities, and they are becoming entangled for another's body, who is the resultant action of our sinful activities. Therefore Rsabhadeva says that na sadhu manye: "This is not good that you are wasting your time simply for sense gratification and you do not know that you have got a next life."

dehino 'smin yatha dehe
kaumaram yauvanam jara
tatha dehantara-praptir
dhiras tatra na muhyati
 [Bg. 2.13]

You are living entity; you are not these flesh and bones. You are spirit soul and you are within this body. You are now entrapped with this material body, and so long you will act irresponsibly, you will get another material... Tatha dehantara-praptih. You will get another body, and that body is not guaranteed. There are 8,400,000 different forms of body. Sarva-yonisu kaunteya [Bg. 14.4]. Although the spirit soul is there, but this particular body, the hog's body or the man's body or the demigod's body There are so many. Jalaja nava-laksani sthavara laksa-vimsati. There are 900,000 forms of body within the body. Sthavara laksa-vimsati. And there are trees, plants, two million forms of body. So we have already gone through all this body, and we have got this human form of body after many, many millions of years by evolutionary process. Therefore Rsabhadeva says, ayam deha. This body, don't think it is ordinarily received. Nayam deho deha-bhajam nrloke: "In the human society you should not waste it like the hogs and dogs simply for sense gratification." This is the Bhagavata instruction. You should soberly use it.

So how soberly used? That is also stated in the Bhagavad-gita:

yanti deva-vrata devan
pitrn yanti pitr-vratah
bhutejya yanti bhutani
mad-yajino 'pi yanti mam
 [Bg. 9.25]

You can utilize this body properly for higher standard of life. You can go to the higher planetary system. The higher planetary system begins from the sun. That is another subject matter. But so far we get information from Srimad-Bhagavatam, there sun, then moon, according to Bhagavatam. And I think... We were talking about these things, that whether the moon is the first planet or the sun is the first planet. So far we understand from Vedic literature, the moon is the second planet. The sun is the first planet. If we consider like that, then moon is beyond the sun planet. The estimation is there in the Srimad-Bhagavatam: 1,600,000 miles above the sun the moon is situated. Now, if we take consideration of the sun planet situated 93,000,000 miles from earth, then add 1,600,000 miles again, it comes to 15,000,000..., 95,000,000's miles away from the earthly planet. And how you can reach there in four days, 95,000,000 miles away? If we apply our common sense, then it appears they have never gone to the moon planet. It is all bogus propaganda. It is not possible.

So sastra-caksusat: our knowledge should be through the sastra. That is practical. And our process of knowledge is this: we get knowledge from sastra, like Bhagavad-gita, Srimad-Bhagavatam, Vedic knowledge. We do not claim to be very big scientists. That is not possible. But we get knowledge from the best scientific man or person, the Personality of Godhead, Krsna, Vyasadeva, Narada, Asita, Devala, later on the acaryas, Ramanujacarya, Madhvacarya, Sankaracarya, Caitanya. Our process of knowledge is not any speculation: "It may be," "Perhaps." No. We don't accept this knowledge. "It may be," "Perhaps" -- these are all foolishness. That means one who has no perfect knowledge, he will say, "It may be," "Perhaps." One who has definite knowledge, why he will say, "It may be"? It must be. That is knowledge. Just like we get knowledge from the sastra, jalaja nava-laksani: "There are nine hundred thousand species or forms of life in the water." So we have not gone into the water, but we get from the authorities, Padma Purana, and we accept it. So our process of knowledge... You may say that "You have not practically experimented," but what you have experimented? You also hear from others. You believe that they have gone to moon planet. You have not gone. You have heard from somebody in the newspaper, that's all. That is your authority. So if you can believe in the newspaper, then I cannot believe in the sastras?

So it is a different source of knowledge, but one takes one source, another takes another source. Our source of knowledge is Krsna or Krsna's disciples. That is our Evam parampara-praptam imam rajarsayo viduh [Bg. 4.2]. This is the source of knowledge, avaroha-pantha, knowledge coming from higher authorities. Just like Rsabhadeva is giving knowledge to His sons. That is natural. Sons take advice from the father. That is the beginning of knowledge. If a little child asks the father, "My dear father, what is this machine?" The father says, "My dear child, this is called microphone." So when the child says, after hearing from the father, that "It is microphone," that is perfect knowledge. The child may be a innocent child. He does not know. He is not a scientist. But when, after hearing from the authority, father, if he says, "It is microphone," that statement is correct. There is no mistake. Similarly, we may be fools and rascals. That's all right. But when we receive knowledge from Krsna, who says, asmin dehe, dehino 'smin, yat kaumara yauvana, tatha dehantara-praptih... [Bg. 2.13].

When Krsna says that within this body there is the living soul and the living soul is transmigrating... Tatha dehantara-praptih. As we are getting different bodies in this life also, from childhood to boyhood, from boyhood to old body, then what is after old body? Tatha dehantara-praptih: you get another body. But we do not know what kind of body we are getting. Where is that science? Where is that education, that there is dehantara-praptih, there is transmigration of the soul, and there are so many different types of body? Suppose in this body I am very comfortably situated, I am a very big man, or very great minister, politician, everything is all right -- but in the next life, if I am going to get the body of a dog, who can check it? Nature's law will go on. At that time, as minister or big man, if you dictate that "Give me a body like this," oh, that will not be heard. You will get a type of body according to your karma. Karmana daiva-netrena jantor deha upapatti [SB 3.31.1]. According to your karma, you will get a type of body. This is nature's law. Prakrteh kriyamanani gunaih karmani sarvasah [Bg. 3.27]. We are completely under the grip of nature's law. We cannot change it. If we challenge that "There is no death," no, death will come. That is nature's law. And if you want to stop death, then that is another process. That is described here. Tapo divyam putraka yena sattvam suddhyet: [SB 5.5.1] You have to accept this process of austerity by which you will purify your existence. Then you will get deathless life, eternal. Yat gatva na nivartante tad dhama paramam mama. Tyakva deham punar janma naiti mam eti kaunteya. This is the science. This Bhagavata literature, this Vedic literature, is giving you information how you can revive your original, eternal life. Nityah sasvato 'yam na hanyate hanyamane sarire [Bg. 2.20]. That is the business of human life, not to become mad like hogs and dogs and simply work very hard -- "Where is stool?" -- and eat it and get some strength, and then enjoy senses. This is not life. This is not civilization.

So Rsabhadeva's instruction is tapo divyam putraka yena sattvam suddhyet [SB 5.5.1]. Why it is necessary to purify my existence? Suddhyed yasmad brahma-saukhyam tu anantam. You are seeking after happiness, but your happiness is being checked. You have made very good arrangement for enjoying life, happiness, but it is being checked. You have to die. You make all nice arrangement, but you have to die. That is stated in the Bhagavad-gita. Mrtyuh sarva-haras caham [Bg. 10.34]. Aham. Krsna says that "Those persons who do not want Me, or persons who do not like to understand God, they will see God, Me." When? "At the time of death," as Hiranyakasipu saw. He challenged always God. His son was devotee, and that was the misunderstanding between the father and the son...[break] This father said that "God is enemy. Visnu is my enemy. You do not take the name of Visnu." And the child, boy, will take. That is the cause of enmity. So at the end he saw Hiranyakasipu Hiranyakasipu saw Nrsimhadeva. Immediately finished everything. So that is the case of everyone, that one has to meet death. And at the time of death, whatever arrangement he has made for so-called happiness will be taken away. Mrtyuh sarva-haras caham. Then he will be offered another body. It may be a human body or he may be a dog's body or hog's body, and we have to accept it.

prakrteh kriyamanani
gunaih karmani sarvasah
ahankara-vimudhatma
kartaham iti manyate
 [Bg. 3.27]

 Karanam guna-sango 'sya sad-asad-janma-yonisu [Bg. 13.22]. The laws of nature is working, and he is infecting a particular type of the modes of material nature, he is preparing his next body. Karanam guna-sango 'sya sad-asad-janma-yonisu.

So in the human form of life if we do not purify our existence, if we do not realize God, if we do not understand what is my relationship with God, then we are simply wasting time living like cats and dogs. These things should be stopped. And our Krsna consciousness movement is meant for stopping this rascal civilization and giving you life.

Thank you very much. Hare Krsna. [break] Yes?

Guest (1): Your good sir, if you describe the following of Bharata Maharaja, Bharata-varsa. I'd like to be enlightened on that, how the Bharata-varsa is derived.

Prabhupada: Bharata, Bharata Maharaja, yes.

Guest (1): You have very named... I couldn't get it. I feel, personally for myself, that the Bharata was the new vision of the self as the fulfiller, and from that, it has been derived.

Prabhupada: There are two, three Bharatas. So Sakuntala's son was Bharata, and Ramacandra's brother was Bharata, and the Rsabhadeva's son was Bharata. But from the sastric information we understand this Bharata-varsa is meant from the name, from the name of Rsabhadeva's son Bharata.

Guest (1): Name of?

Prabhupada: Bharata.

Guest (1): And you say it has been derived from the twelfth son, Bharata.

Prabhupada: Yes. He had one hundred sons. The eldest son's name was Bharata.

Guest (1): And what do you think about the factor in reincarnation? Do you think it has got any significance?

Prabhupada: I do not think anything. I have already explained. We do not think, "Perhaps," "Maybe."

Guest (1): Do you think reincarnation is there...

Prabhupada: Yes, that is stated in the sastra.

Guest (1): What is your opinion about it?

Prabhupada: I have no opinion. I take sastra as it is.

Guest (1): After all, you are writing...

Guest (2): My general difficulty, that the soul is not itself impossible to turn about, but...

Prabhupada: [break] They train children as vyabhicari, so how you can expect good civilization? So everything is there. It is very difficult, undoubtedly, but if you train from the very beginning of life... That is stated by Prahlada Maharaja:

kaumara acaret prajno
dharman bhagavatan iha
durlabham manusam janma
tad apy adhruvam arthadam
 [SB 7.6.1]

He says... He was child, five years old. His other... In tiffin hours the other children of the demons, they were playing, and Prahlada Maharaja was asking to sit down and hear him. He was preaching, "My dear friends," kaumara acaret prajno dharman bhagavatan, "don't spoil your life by playing. Now this is the period of understanding bhagavata-dharma." Bhagavata-dharma means to understand God and our relationship with God and act accordingly. That is called bhagavata-dharma. So kaumara acaret prajna dharman bhagavatan. If you want... We might have done mistakes in our life, but if we train our children in the brahmacari system and gradually they understand the bhagavata-dharma, at least their life becomes perfect. And in the Bhagavata it is ordered that... You will find all this in this Rsabhadeva's instruction. Pita na sa syat janani na sa syat sva-jano na sa sya..., guror na sa syat: "One should not become guru... One should not become guru, one should not become kinsmen, one should not become father, one should not become mother" -- na mocayed yah samupeta-mrtyum -- "if one cannot give lesson to the children how to avoid death." This is the duty of the guardians, of the government, how to avoid death. Where is that education? So that is the defect of the modern education. There is no training. So, gardulika pravaha.(?) It is going on, very risky civilization.

Guest (2): Swamiji, I was asking point in a different way, that we are so helpless. We are born as human being with inherent weaknesses and shortcomings, like kama, krodha, moha, lobha...

Prabhupada: Yes, that I know. But you can rectify it provided you like. But if you don't like to rectify yourself, how it can be done? If you are thinking that you have got so many defects, you rectify your defects, just like these European, American boys. They were all illicit sex-hunters and intoxicators and meat-eaters. That is their daily affair. How they have given up? They have decided that "We shall rectify ourself." You rectify yourself and you will be able to do. Are you prepared to rectify yourself?

Guest (2): That's why nature has given us to..., why nature...

Prabhupada: Nature has made you a dog. Why should you remain a dog? You should become a human being. That is your duty.

Guest (3): My question: Do you think your quality to change... A person, if that sould becomes fate or lift...

Prabhupada: No fate can be changed. I understand. These questions are generally put. Fate can be changed.

Guest (3): By name.

Prabhupada: By Krsna consciousness. Karmani nirdahati kintu ca bhakti-bhajam [Bs. 5.54]. Others cannot change their fate, but only the devotees can change. How? Krsna says, aham tvam sarva-papebhyo moksayisyami [Bg. 18.66]. Krsna says, "I shall give you protection from all the resultant action of your sinful life." That is fate changed. If you don't surrender to Krsna, then you have to suffer or enjoy the actions of your fruitive activities. But when you surrender to Krsna, He takes charge of squaring up all your sinful activities and their reaction. That is... So you surrender to Krsna; then your fate is changed. Otherwise it is not possible.

Guest (4): Your Divine Grace, on behalf of the residents of the Jorbhag Colony, I thank you most sincerely for coming here, taking the trouble of coming here and giving this learned discourse. In the inscrutable past and from the holy ages, this land of ours has thrown up great masters who have drunk deeply at the inexhaustible spiritual knowledge handed over to us... (end)

 

>>> Ref. VedaBase => Srimad-Bhagavatam 5.5.1 -- Delhi, November 28, 1975

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© 2001 The Bhaktivedanta Book Trust International.

You Must Go to a Guru

You Must Go to a Guru

Srimad-Bhagavatam 3.25.28
Bombay, November 28, 1974

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Devotee: "On hearing the statement of the Lord, Devahuti inquired: What kind of devotional service is worth developing and practicing to help me easily and immediately attain to the service of Your lotus feet?"

Prabhupada:

kacit tvayy ucita bhaktih
kidrsi mama gocara
yaya padam te nirvanam
anjasanvasnava aham
 [SB 3.25.28]

So, it is the duty of the disciple, disciple means everyone, human, human body, one who has got human body, athato brahma jijnasa. This is the Vedanta-sutra advice. Atha, atah, brahma-jijnasa. This life, human life is meant for inquiry. What is that inquiry? Brahman inquire, about the absolute truth. So the Vedic injunction is that if you are inquisitive about self-realization, Brahman realization, then you should approach a guru. Therefore here Devahuti is accepting his (her) son, exalted son, incarnation of God, Kapiladeva, inquiring from Him. That is the Vaisnava process. Vaisnava process is not to speculate oneself. If one is actually inquisitive to know about the absolute truth, he must approach a bona fide spiritual master. (indistinct) First business is to find out guru, guru-krsna-krpaya paya bhakti-lata-bija [Cc. Madhya 19.151], Caitanya Mahaprabhu says. At the present moment this is a mentality, of course they have got some bad experience, but the process is that you must go to a guru. That is Vedic injunction. Tasmad gurum prapadyeta [SB 11.3.21]. Tad-vijnanartham sa gurum eva abhigacchet [MU 1.2.12]. Abhigacchet means "must," there is no other alternative. In the Bhagavad-gita also it is said,

tad viddhi pranipatena
pariprasnena sevaya
upadeksyanti tad jnanam
jnaninas tattva-darsinah
 [Bg. 4.34]

If we actually are very serious to get out of the clutches of maya, the repetition of birth, old age, and disease, and get back our original spiritual life, eternal life, na hanyate hanyamane sarire [Bg. 2.20], there is, that is our real identification. We do not die after the annihilation of this body, but you are so dull by the influence of maya, we think that death is inevitable. No, why death is inevitable? Death can be avoided, birth can be avoided, disease can be avoided, but you do not know, you have become so dull. We do not know how to overcome. We are busy temporary inconveniences. The whole world is struggling, some temporary. The real business is atyantika-duhkha-nivrtti, everyone is trying to minimize the miserable condition, but they are busy for temporary miserable condition. But the Vedic knowledge is how to mitigate the topmost miserable condition. That topmost miserable condition is the repetition of birth, death, and old age. Janma-mrtyu-jara-vyadhi duhkha-dosanudarsanam, anu-darsanam [Bg. 13.9]. We should not be very much afflicted with these temporary things. We must have the sense how to solve the ultimate miserable condition of life. That, tad-vijnanartham, in order to know that science sa gurum evabhigacchet.

If one is interested to know that science, then it is necessary to approach Just like Arjuna was busy, perturbed that he has to fight with his relatives, the other side, and they will be killed. And he was presenting so many problems that, If I kill my brothers, my sister-in-laws will become widow and they will be polluted, and there will be varna-sankara generation, then the whole world will be hell. In this way he was thinking, the immediate material problems, but when, after arguing with Krsna, he could not find out any solution, then Arjuna submitted to Krsna, sisyas te 'ham sadhi mam prapannam [Bg. 2.7]. "My dear Krsna, now I don't want to talk with you as friend, because friendly talk, the talking will be very much, but there will be no benefit." Generally we do so. We talk with some person, some friend, without any duty, just to waste time. That is not the way. If you go and talk with some person, then you must derive some benefit. Gain should be there, otherwise simply waste of time. And it is the injunction of the sastra that, unless one is submissive, the superior man should not talk, tad viddhi pranipatena [Bg. 4.34], unless one is submissive he will not be able to accept the sublime instruction.

So one has to become submissive. That submissiveness Krsna, Arjuna is teaching us, sisyas te 'ham sadhi mam prapannam. I am now submitting myself to you, not that equal position with you, friend and friend equal position, that I am giving up. I am becoming your disciple, submissive, sisyas te 'ham sadhi mam prapannam [Bg. 2.7]. Prapannam means submissive, that is the way. You cannot speculate. Your speculation has no value, athapi te deva ciram vicinvan [SB 10.14.29]. Ciram vicinvan, you can go on speculating for many births, many years, still you will not be able to understand the ultimate goal of your life. It is not possible, therefore all the sastras, they advise that you go to a guru. Guru means weighty, one who has got more weight, one who can teach you, because everyone thinks that "I am learned. I am all learned." Who can teach you? No. Nobody is like that. Everyone requires instruction, therefore the Vedic system is (indistinct), to make one's life fruitful, one must approach guru.

Therefore our system is, Vedic system is from the very beginning, a child, a boy is sent to gurukula to learn. Not that automatically one learns. One must go to gurukula, brahmacari. Brahmacari goes to guru, and he works like a menial servant. He may be a son of a big brahmana or big king, it doesn't matter. The one who goes to gurukula, he immediately becomes the menial servant of guru. This is the system. That means guru can order him to act any, I mean to say, low class service, still he is prepared to do it. This is the business of brahmacari, and he takes all trouble, and childhood, he doesn't mind. Even Krsna, he went to gurukula. To teach us. Krsna, the Supreme Personality of Godhead, what is the use of His going to gurukula? No, He is teaching, apani acari' prabhu jiveri sikhaya. Caitanya Mahaprabhu also accepted guru, teacher, guru more murkha dekhi' karila sasana [Cc. Adi 7.71].

When Caitanya Mahaprabhu was talking with Prakasananda Sarasvati, Prakasananda Sarasvati was very learned scholar and he knew that Caitanya Mahaprabhu was also very learned scholar. So he was criticizing Him that "This sannyasi from Bengal who has come to Benares, He is simply chanting and dancing and does not give attention in the reading of Vedanta, so He is not a bona fide sannyasi. He is sentimental." He was thinking like that, but one brahmana, Maharastrian brahmana, he arranged a meeting with Prakasananda Sarasvati and Lord Caitanya. There was discussion. So Prakasananda Sarasvati inquired from Him that "You are a sannyasi. Instead of giving your attention in the matter of reading Vedanta-sutra, Sankhya philosophy, what is this that you are chanting and dancing?" So Caitanya Mahaprabhu replied that "My guru found Me, I am a fool number one, guru more murkha dekhi [Cc. Adi 7.71], I am not very much learned. So he said, My guru said, that 'You cannot read Vedanta-sutra.' " Actually Vedanta-sutra, Vedanta philosophy is not meant for ordinary learned person. It requires great knowledge in Sanskrit language and philosophy. So He, Caitanya Mahaprabhu, took the part of ordinary person, at the present moment that guru more murkha dekhi' karila sasana [Cc. Adi 7.71] . Generally people are not so learned that they can understand Vedanta-sutra. Therefore Caitanya Mahaprabhu taking the part of the murkha society, the illiterate, ignorant society, He said that "I cannot read Vedanta-sutra. He advised me to chant Hare Krsna and I am doing that. And I am getting the result.

So at the present moment, especially in Kali-yuga, they are not very much educated, mandah sumanda-matayo manda-bha... [SB 1.1.10]. They are simply busy how to earn some money and fill up the belly, that's all. They are not no more interested in Vedanta-sutra. Mandah, mandah means very slow, or very bad. They are so badly infected with the influence of maya, they do not care to understand that there is life after death, and that life may be anything of these 8,400,000 forms of life. And if I become one of them, if I become tree, if I become cat, if I become dog, or insect or even human being, then, if I am in a very inconvenient condition then they do not care to know. Sometimes they say, "Never mind if I become a dog, what is the wrong there? I will forget everything." People say, in western country, even the university student, they say they don't, so ignorance. Therefore they have been described as mandah.

Formerly, especially in India, the catur-varnyam, the brahmana, ksatriya, vaisya, sudra, so at least the most intelligent class of men, the brahmanas, they were interested to understand brahma-jijnasa. Athato brahma jijnasa. But at the present moment they are all sudras. They are not interested about brahma-jijnasa. They are interested how to get more money, where is the cinema, where, what picture is going, they are interested in that, not about brahma-jijnasa. But the human life is meant for that purpose. Therefore we learn from Bhagavad-gita. Arjuna is personally teaching us. He is accepting Krsna as guru, sisyas te 'ham [Bg. 2.7], "Krsna now I become Your servant, not that I remain as Your friend." Friend to friend talk is not very serious. Now I want to talk with serious. You become my spiritual master, you teach me, and I will take your lesson. This should be the It is not meant for only Arjuna. It is meant for everyone, that if you, you must find out the guru. The first guru is Krsna, and anyone who is Krsna's representative, he is guru. Guru is Krsna, the original guru, and if Krsna representative is found, is available, then he is also guru.

Just like you are a businessman and anybody goes to canvass for business, to get some order for your business, he is your representative. It is not very difficult to understand. If he is your representative and talks something nonsense then he is not your representative, he is cheating you. He is taking your money and doing something else. No, real representative is he who is canvassing for Krsna, not canvassing for himself that "I have become Krsna." No, he is not guru, he is cheater.. The representative is he who canvasses business for Krsna. That is guru. Krsna wants this business. What is that? "You rascal, give up everything and surrender unto Me, sarva-dharman parityajya mam ekam saranam vraja [Bg. 18.66]." Krsna wants this business. And Krsna's representative also says that you give up everything, simply surrender to Krsna. This is Krsna's representative. Sometimes we are very much eulogized, "I have done a wonderful thing, but I have done as representative of Krsna." Same thing. I have told all these boys and girls nothing magic. I never showed any gold-making magic. I simply said to them the "Here is Krsna, the Supreme Personality of Godhead, you surrender unto Him." That's all. Ask any (indistinct). I never said anything. So that is actually representative.

Anyone can become Krsna's representative, everyone, especially Indians. They should become Krsna's representative. That is Caitanya Mahaprabhu's mission,

bharata-bhumite haila manusya-janma yara
(janma) sarthaka kari' kara para-upakara
 [Cc. Adi 9.41]

Para-upakara means the whole world does not know about the message of Krsna, therefore it is the greatest welfare activity to carry this message and inform them. This is the work of Krsna's representative, and any Indian can do it but they'll not do it. They will take Bhagavad-gita and speak their hodge podge, that's all. That is not Krsna's representative. Therefore it has not been successful. For the last 200 years so many swamis and yogis went to foreign countries, but nobody spoke about Krsna. Simply hodge-podge. Therefore there was not a single person accepted this cult; Vedic culture. That is fact.

So as Arjuna We are reading Bhagavad-gita, you can understand that Arjuna is a friend, why he's accepting Krsna as guru? Why? He's a friend. He's talking equally, sitting equally, friend and friend, sometimes talking nonsense. Krsna, in the Eleventh Chapter he was begging Krsna, "Forgive me. As a friend I have misbehaved with you." Friend has got right, Krsna did not mind for that, but he knew that "Krsna, although He is my friend, He is the Supreme Personality of Godhead. Therefore, He is the proper person to become my guru." And he says also that "The perplexity which I have been put into now in this battlefield, this cannot be solved by anyone else except Yourself." That he said also. So this is instruction we get from Bhagavad-gita, everyone reads Bhagavad-gita, that we have to accept Krsna as the guru, or Krsna's representative as guru. Tad viddhi pranipatena pariprasnena sevaya [Bg. 4.34], and we have to give service to such guru and we have to surrender ourself. Not that I accept you guru just to know how much you are learned, how much you can talk with me, not with that spirit. (indistinct) ...that I surrender to you sir, sisyas te 'ham, I have become sisya. Sisya means voluntarily accepting his ruling. Whatever guru will say he will accept, that is called sisya. Sisya means ruling, who accept disciple, means disciplinary measure. Whatever guru says, one who accepts he becomes disciple. He, I don't care for my guru's order and still I am disciple, that is not accepting guru. Of course it has become a fashion like that, to have a guru but don't care for guru. That is not, that will not help. Sisyas te 'ham sadhi mam prapannam [Bg. 2.7], and immediately Krsna as we, as soon as He accepted to become guru of Arjuna, He immediately chastised him,

asocyan anvasocas tvam
prajna-vadams ca bhasase
gatasun agatasums ca
nanusocanti panditah
 [Bg. 2.11]

"My dear Arjuna, you are not taking like a learned man. You are thinking that you are very learned man, that you are talking with Me, what will happen to this, to that if I fight. You have wasted so much time. But actually I find that you are a fool number one. You do not know anything. Asocyan anvasocas tvam, because you are lamenting for things for which one should not lament. What is that? This body. You are thinking of this body of your relative, and because they will be in the war, they will be killed. You are thinking like that. But actually this is not the subject matter pondering. The real subject matter is how to save the soul."

Therefore He began instructing that we are not this body, we are soul. Dehino 'smin yatha dehe kaumaram yauvanam jara, tatha dehantara-praptam [Bg. 2.13], in this way He gave first instruction that we are not this body. So here also Devahuti is woman. Everyone is less intelligent before his guru, especially woman. Striyo sudra tatha vaisya te 'pi yanti param gatim, but God, or Krsna, is open for everyone. It is not that Krsna is open for the brahmanas, the learned scholars or the Hindus or the Muslims or Christian, no, Krsna is open for everyone. Striyo sudra tatha vaisyas te 'pi yanti param, mam hi partha vyapasritya ye 'pi syuh papa-yonayah [Bg. 9.32], even papa-yonayah. Papa-yoni means low class. Just like in our country we have got low class people, the cobbler muci, the candalas the dog-eaters. They are considered as low class. So Krsna is open even for the low class.

This is universal movement, Krsna consciousness, because it is concerned with the soul, consciousness. Therefore you have named the word consciousness. Consciousness belongs to the soul, that is the symptom of presence of soul. At the present moment because the soul is in the body, if I pinch your body then you will feel, consciousness, feel pains or pleasure. But as soon as the soul is gone out of the body, if I chop off your body with a dagger, you will not protest. The consciousness is gone. Yena sarvam idam tatam avinasi tu tad viddhi, yena sarvam idam tatam. Sarvam idam, this body. This body, wherever you pinch it you feel pain. Why? Because consciousness is there. So Krsna advises that consciousness is eternal. Therefore we have to purify our consciousness, then our life is successful.

Consciousness will go with us. At the time of death the consciousness carries me to another body. Suksma, the fine, or the subtle body, the mind, intelligence, and ego, but we do not see that mind, intelligence, ego. And the soul, it is still finer. Mind is, we know you have got mind, you know I have got mind but you do not see. I know you have got intelligence, you know I have got intelligence but you can not see. But how the mind, intelligence carry the soul to another body, how you can see? We see that this gross body is stopped, we say it is everything finished, because we have got gross intelligence, we have no suksma, in Therefore we have to approach guru, just like Arjuna approached guru. And Arjuna, Krsna teaching that you are thinking of this body like a rascal. Nanusocanti panditah. He said in a very gentlemanly language, no learned man thinks like that, that means you are a fool. Nanusocanti panditah, that you are not a pandita, you are a fool. Just try to understand, that real life is for the soul, therefore you should take care of the soul. The whole Vedic language, Vedic education means to take care of the soul. The soul is entangled, embodied, engaged in this material affair, and he is suffering, and to rescue him, to get him out of this material clutches, that is called education.

That is called education and for that education one has to approach a proper guru like Kapiladeva. Kapiladeva is incarnation of Krsna. So guru is there, Krsna, and His instruction is there in the Bhagavad-gita. Why you are not taking advantage? You have become so foolish. The instruction is there. Guru is there. Somebody says that Arjuna had the opportunity, good opportunity to talk with Krsna face to face, but we haven't got that. But what is that talk? The talk is already there. You hear it from His representative, the same instruction. Where is the difficulty? But they will not do that. They will take Bhagavad-gita and misinterpret in a foolish way, in rascaldom, and spoil his career and other's career. That's all. Otherwise everything is there. Where is the difficulty? Krsna says that there is the owner of the body within the body and He has explained in so many ways, acchedyo 'yam adahyo 'yam, distinguishing the quality that the soul is never to be cut into pieces, acchedyo 'yam. It cannot be burned into the fire. It cannot be moistened by water. That means everything matter, there is interruption. Any matter will be interrupted by another matter, but the soul is not anything of this material world. In the material world, any hard thing, the iron, the stone, can be cut into pieces if you have got the instrument. But Krsna says the soul is acchedyo 'yam, it cannot be cut into pieces. So it is above all material action and reaction. Adahyo 'yam, in material, even iron can be melted, even a stone can be melted, but adahyo 'yam, asosyah 'yam, in so many ways. That means it is different from this material thing, the soul.

Therefore na hanyate hanyamane sarire [Bg. 2.20]. This instruction, the common sense is that if my position is like that, acchedyo 'yam adahyo 'yam na hanyate hanyamane sarire [Bg. 2.20], that what is that life? How I can attain that life? That is brahma-jijnasa. One should be inquisitive. If you remain fools and rascals like cats and dogs to maintain this body only, then what is the benefit of this human life. Human life is meant for understanding this science that I am not this body, but I am busy with this bodily comfort. I am soul within the body, what I am doing for that which is Brahman? This is required. Therefore tad vijnanartham sa gurum eva abhigacchet [MU 1.2.12], if you want to learn about that then you must find out a guru. What kind of guru? Just like Kapiladeva, Krsna, or His representative. Not a bogus guru. Then you will be cheated. Andha yathandair upaniyamanah. The so-called rascal guru, he does not know also what is the aim of life, and if he makes some disciples then sastra says, andha yathandair upaniyamanah, one blind man is trying to guide many other blind men. So what is the benefit? There is no benefit. So if you want to be guided by somebody, he must have opened eyes. Tattva-darsinah, upadeksyanti tad jnanam tad jnani tattva-darsinah. Darsana. Darsana means who have got eyes to see what is the absolute truth. Don't go to a blind man, who has no knowledge about the absolute truth. The absolute truth is there, Krsna. The sun is there, everyone can see. Sun is not hiding but I am hiding. I am closing my door, how can I see sun? Come to the field, open to the sun and you will see sun. There is sun, there is light. Similarly God is there, Krsna. You come to Krsna. Take His lesson, Bhagavad-gita, you will learn what is God.

But the rascals will not do that. They will manufacture some meaning. This meaning this, this meaning that, this meaning that. They will not accept Krsna. That is the difficulty. Otherwise there is no difficulty. Even there is difficulty, one can say that "Yes, it is all right. Krsna's instruction is there, Krsna's Deity is there, but still how can I see? How can I understand?" This is obstinate. That Krsna is so kind, "All right, you see Me in the water, come on. Raso 'ham apsu kaunteya prabhasmi sasi-suryayoh [Bg. 7.8]. Why don't you see Me? You are seeing water and why you take water? For satisfying your thirst, and that quality of satisfying your thirst, I am," Krsna says. So if you think of Krsna when you become satisfied by drinking water, if you think of Krsna, you will become one step advanced, immediately. Is that very difficult? Nothing difficult, but we are obstinate, we will not do that. We will not try to understand Krsna, we will not take Krsna's instruction. Why it is so? Maya. Daivi hy esa gunamayi mama maya duratyaya [Bg. 7.14], that is very strong. As soon as I try to accept Krsna as the Supreme Lord, maya will whisper in my ear, "No, no, no. There are many gods, why you are accepting Krsna?" Immediately, "There are many gods, why you are accepting Krsna?" But sastra says, krsnas tu bhagavan svayam [SB 1.3.28], isvarah paramah krsnah [Bs. 5.1]. That we will not hear. I will not take lesson from the sastra, from the acaryas. At least in India we have got big, big acaryas, Ramanujacarya, Madhvacarya, Visnu Svami, even Sankaracarya, even Guru Nanak, they have accepted, all, Krsna as the Supreme Personality of Godhead. Why should we not? Why you? I shall be another competitor to Krsna. This is our misfortune. Therefore Bhagavan said, na mam duskrtino mudhah prapadyante naradhamah [Bg. 7.15]. Because we are sinful, because we are rascals, we do not accept Krsna as the Supreme Personality of Godhead. You are searching after Krsna, making speculation, philosophical. Don't do that. Accept Krsna and be in Krsna consciousness and be happy. Thank you very much. (end)

 

>>> Ref. VedaBase => Srimad-Bhagavatam 3.25.28 -- Bombay, November 28, 1974

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© 2001 The Bhaktivedanta Book Trust International.